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Sunan Kalijaga was a close friend of Sunan Gunungjatiand is said to have lived to the age of one hundred. Sunan Kalijaga —? Sunan Kalijaga This page contains text from Malrifat, the Free Encyclopedia — https: He was also tolerant to local tradition.
Discover all that is hidden in the words on. Educalingo cookies are used to personalize ads and get web traffic statistics. Malay words that begin with mak. Buku ini hadir untuk menyelamatkan kita dari beribadah sekadar rutinitas. This was allegedly the first foreign-owned educational institution officially recognised by the Indonesian government. Students in Egypt and the Gulf could communicate on a daily basis with friends and relatives at home.
Events and discussions taking place in Cairo were relayed to Indonesia by students at al-Azhar. The content of sermons in Riyadh, Medina, or Qatar could be known almost simultaneously in Indonesia. Students in Yemen or Saudi Arabia could act as intermediaries between Salafi authorities in those countries and their followers in Indonesia.
By the early s, it had become possible for Indonesian Salafis to request fatwas authoritative opinions from sheikhs in Arabia by telephoning friends studying there, who would then ask the question in person and phone back the answer. See the discussion in Hasan , Chapter 4.
In sheer volume and impact, Islamist discourse now dwarfed the liberal, pluralist discourse that had been almost hegemonic during the New Order.
Within a few years, the latter was marginalised and the very idea of liberal Islam stigmatised. All three are the Indonesian branches of well-established transnational movements and owe allegiance to a leadership abroad PKS less so than the other two.
In this sense, they are significantly different from all earlier Indonesian Muslim organisations.
It is precisely this transnational connection that provides them with a degree of legitimacy in the eyes of many ordinary Muslims. The PKS not only maintains connections with the Middle East but has also been careful to cultivate relations with Indonesian students abroad, in the West as well as the Arab world. The former two movements sprang from student groups at several of the better Indonesian secular universities; a high proportion of their members and cadres are graduates from institutes of higher education in non-religious subjects.
Relatively few of the cadre members of the PKS, but a larger proportion in the central leadership, have been educated in Saudi Arabia or elsewhere in the Arab world. The Salafi movement, on the other hand, is almost exclusively Arab educated and its major wing depends on significant funding from a foundation based in Kuwait.
Reports on Western funding in fact contributed to the stigmatisation of liberal Islam. See the discussion in Bruinessen It has adopted some of the international jihadi Salafi discourse, but in practice, it remains focused on the struggle for an Islamic state in Indonesia and an ideological war against all groups and movements that stand in the way of this ideal.
Mainstream Muslim discourse has been much influenced by the discourse of these radical movements, although the violent activism of the most radical fringes was firmly rejected. Middle East graduates, who returned from study in Egypt or the Arabian Peninsula, played an important role in mainstreaming these discourses and purging Indonesian Islam of local practices including harmonious relations with non-Muslims.
Numerous graduates leaning towards militant Islamism or Salafism have returned from the Middle East since the s. They attempted to enter existing institutions —schools and universities, the religious bureaucracy, religious organisations— or set themselves up as independent teachers and preachers ustadz catering to the pious middle class.
Along with activists of the said transnational movements, networks of Middle East graduates played a role in organising the recent mass demonstrations in Jakarta. The once flourishing harbour of the capital city is a sleepy affair, as trade has been diverted away from the region.
There is no modern industry worth mentioning; the most significant and productive sector is the rattan industry, which processes raw rattan from Kalimantan into furniture for export. Recently enacted trade liberalisation policies, affecting the export of unprocessed rattan, have dealt this industry a serious blow.
Cirebon is known for its distinctive and rich traditions in music, dance, batik, and other art forms, as well as its colourful local adaptations of Islamic practices and the wide range of syncretistic mystical movements that emerged here. This heritage is commonly ascribed to the sultanate of Cirebon, which 40 The rapid expansion of the army of young ustadz, who approach their audiences not only in sermons in mosques but through a range of traditional and electronic media, including personalised text messages, is challenging the authority of established scholars.
For interesting observations, see Abaza , Fealy and White , and Slama Many of these ustadz are not, in fact, Middle Eastern graduates but they created a new market in which the latter also found their place. The city has several modern universities, but none of these can compete with those of the big cities.
This is not a region where one would expect the above-mentioned transnational Islamic movements to find a natural following. To my surprise, however, I found that all the new Islamist movements are well represented in Cirebon and have a considerable measure of local support.
Returning home on the weekends, they set up religious study groups at the secondary schools from which they had graduated. Locally recruited activists then attempted to establish groups of sympathisers in neighbourhoods. PKS activists established a number of schools that provide cheap and good education, besides solid discipline; a Salafi group established a large, well-funded madrasah that successfully targets the local Muslim middle class.
As elsewhere, in Cirebon these new movements have had some success in converting abangan, nominal Muslims adhering to syncretistic beliefs and practices, to their worldview.
In fact, they may even have been more successful in recruiting former abangan to their ranks than youth with a prior religious education in Muhammadiyah or NU circles but the latter are definitely represented as well. This is perhaps not as surprising as it seems at first sight. Abangan beliefs and rituals are focused on local shrines and local spirits, whose powers are geographically circumscribed. As has been observed elsewhere, once people break out of their geographical isolation by trade and travel, and start interacting more intensively with more distant communities, the old local spirits are of little help to them against the strong appeal of supernatural support of a more universal scope.
In Cirebon, such conversions have been taking place but never on a massive scale. The relations between the large pesantrens and the surrounding abangan environment have long been characterised by mutual distrust and hostility. The arrival of transnational Islamic movements in the 41 Two dissertations provide excellent overviews of the history of the Cirebon courts and of Islamic beliefs and practices in Cirebon, respectively: Siddique ; Muhaimin It is one of the few available options for cosmopolitanism and a deliberate jump into modernity, however anti-modernist the movement as such may be.
One imported global issue that gave rise to local-level conflict was anti-Ahmadiyah agitation. This was not entirely new: the Muslim World League has been spreading anti-Ahmadiyah materials and agitating for a worldwide ban of the Ahmadiyah almost since it was established.
The political context changed dramatically in when the MUI issued another fatwa against the Ahmadiyah. In various parts of the country, violent mobs, incited by self-appointed guardians of orthodoxy, attacked Ahmadi institutions and residences, while the police, reluctant to appear insufficiently sympathetic to radical Islam, did not dare to intervene.
This is a region that is home to various other heterodox sects or minor religions, besides orthodox Muslim and abangan villages. The relations between the different communities were, for most of the time,characterised by mutual tolerance, and the Ahmadiyah of Manis Lor had never had any problems with their neighbours.
The first major attack on the village occurred in , when a coalition of local Islamist groups, reinforced by activists from Jakarta, stormed the village and attempted to destroy the main Ahmadiyah mosque. Since then, more raids have followed and the local authorities, feeling the pressure, closed down the Ahmadiyah mosques and forbade the Ahmadis to congregate in private homes for worship. The central government has done little or nothing to protect the religious freedom of these citizens and instead, made gestures to accommodate radical Muslim demands.
A joint ministerial decree in practically proscribed all Ahmadiyah activities throughout the country. An NGO in Cirebon affiliated with the NU, Fahmina, sent activists to the village to form a protective ring around the mosque and give moral support to the villagers.
In these actions, Fahmina activists operated cautiously in order to not alienate the major pesantrens, as NGO activists elsewhere had done. See Burhani The decree stopped short of actually banning the Ahmadiyah, as had been demanded by the Council of Ulama and various radical groups.
Mistik dan Makrifat Sunan Kalijaga
Fahmina is a relatively small NGO but it derives strength from its good connections with the major pesantrens of the region. Fahmina itself is dwarfed by the numbers that the radical Islamist groups in Cirebon can mobilise, but as long as it maintains its connections with the pesantrens, it will remain able to call upon the support of the much larger masses that are loyal to the kiais and the NU.
Some younger kiais also take an active role in this effort, such as Kiai Maman Imanulhaq of the pesantren Al-Mizan in Jatiwangi, where traditional arts have become part of the curriculum. Their concern was primarily with the pesantren subculture, which also reflected Arab and Indian Ocean influences in its expressions of devotion to the Prophet and the high prestige accorded to his descendants, as well as in the use of religious song and recitation, and percussion instruments in popular performances.
Some deliberate invention of tradition was going on during my fieldwork period: an obscure old grave under a tree was being developed into a new pilgrimage site, where colourful new rituals based on popular mawlids, celebrations of the birth of the Prophet were periodically performed.
One of the ulama involved told me that his ideal was to develop the site of this sacred grave into a centre of local culture. Conclusion The talk of Arabisation versus Westernisation implicitly assumes an essentialised, homogenised Arab world, or an equally monolithic West, impinging upon a vulnerable and malleable Indonesian Islamic community. It is undoubtedly true that the numbers of Indonesians travelling abroad have dramatically increased during the past few decades, and that the flows of goods and ideas from the Middle East as well as the West and other regions to Indonesia have accelerated and become more massive.
However, these cultural flows have been highly complex and richly varied, and so has their impact.
Muslims across the spectrum, from secular-minded liberals and progressives to Islamists and Salafis, have, in various ways, incorporated some influences of Western origin or mediated by actors in the West as well as influences traceable to the Middle East, alongside yet other influences. The adoption of foreign ideas and practices has always been selective, and made in accordance with perceived local needs.
Bibliography Abaza, Mona. Bamualim, Chaider S. Baso, Ahmad. Islam Nusantara. Jilid 1. Tangerang Selatan: Pustaka Afid, a. A basic introduction to understanding NU in an era of freedom and Wahhabisation]. Tangerang Selatan: Pustaka Afid,b. Beck, Herman. Bruinessen, Martin van. Jahrhunderts, edited by Ingrid Wessel, 19— Hamburg: Albera, Singapore: S.
Rajaratnam School of International Studies. Bruinessen, Martin van ed.
Indonesian Muslim responses to globalization. London and New York: Palgrave Macmillan, Burhani, Ahmad Najib. Chiou, Syuan Yuan. Walls and David Hayward, — Leiden: Brill, Chodjim, Achmad. Sunan Kalijaga: mistik dan makrifat[Sunan Kalijaga: mysticism and higher wisdom]. Jakarta: Serambi, Paris: De Boccard, Fealy, Greg, and Sally White eds. Expressing Islam: religious life and politics in Indonesia.
Formichi, Chiara, and R. Michael Feener eds.
De Graaf, H. Most Related Most Recent Most Popular Top Rated expand screen to full width repeat playlist shuffle replay video clear playlist restore images list. Use of the conjunct forms of Vava and Yayya is increasingly scarce in modern contexts. He witnessed the downfall of Majapahitthe kingdoms of DemakCirebonBantenand Pajang which in Browse titles authors subjects uniform titles series callnumbers dewey numbers starting from optional.
Jawi woreda Jawi is one of the woredas in the Amhara Region of Ethiopia.
BookOnline — Google Books. John Pregnancy Loss: The man who made her one has been left behind, but his dark legacy has not. Names Sunan Kalijaga was known by the following names and titles. Muslim saints — Indonesia — Java. Cite this Email this Add to favourites Print this page. Jawi alphabet Jawi Jawi: In addition, four conjuncts are used: His exegesis from the Quranic perspective led him to believe that people will keep away from dakwah if their personality is questioned.Moshakar Malay words that begin with ma.
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Related Posts Demographics Based on the national census conducted by the Central Statistical Agency of Ethiopia CSAthis woreda has a total population of 79, of whom 41, are men and 37, women; 7, or kailjaga. The government relied on these institutes to create a class of enlightened religious officials, willing to function in a de facto secular environment and to accept the principle of more or less equal relations between the five officially recognised religions.
It was a pleasure to read the book.